The Druids and the origins of ancient virtue

material, with contemporary European commentary, and supplementary manuscript and antiquarian material. Although Toland did use a number of Irish sources (many in manuscript), he interlarded such material with the more traditional testimonies. Importantly, then, Toland treated ancient sources uniformly regardless of their cultural provenance or religious identity. The Druids he writes of are reconstructed from a miscellany of original ethnographic evidence of the so-called ‘Posidonian’ tradition, compiled from the works of Strabo, Diodorus Siculus, Athenaeus, Caesar

in Republican learning
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Emotion, affect and the meaning of activism

instrumental approach continues to dominate in which it is suggested that collective 202 Loud and proud: passion and politics in the EDL emotions are consciously orchestrated by leaders among masses in order to construct emotional collectives (Virchow, 2007: 148). Such an instrumental approach is questioned by the findings of this ethnographic study, which suggest that affective bonds within the EDL are generated from the bottom-up, emerging from a sense of ‘togetherness’ generated through shared activism – primarily in the form of participation in street demonstrations

in Loud and proud
Missing persons and colonial skeletons in South Africa

Cultural Studies, 9:2 (2008), 177–92, and ‘The return of Civil War ghosts: the ethnography of exhumations in contemporary Spain’, Anthropology Today, 22:3 (2006), 7–12; L. Renshaw, Exhuming Loss: Memory, Materiality and Mass Graves of the Spanish Civil War (Walnut Creek, CA: Left Coast Press, 2011). S. Robins, ‘Towards victim-centred transitional justice: understanding the needs of families of the disappeared in post-conflict Nepal’, International Journal of Transitional Justice, 5:1 (2011), 75–98; P. Aguilar, ‘Transitional or post-transitional justice: recent thoughts

in Human remains and identification
A view from below

subverted. The difficulty of gathering intent and linking with the debates about motivation was the core of the critiques of Scott that were made within anthropology studies in the 1980s. Ortner, a primary representative of these critiques, argues that resistance studies are limited because they lack ethnographic ‘stance’ – a commitment to grasp the ‘thickness’ and ‘depth’ of complex relations (1995: 174). According to Ortner, ‘[r]esistance studies are thin because they are ethnographically thin: thin on the internal politics of dominated groups, thin on the cultural

in Everyday resistance, peacebuilding and state-making

great many reports from men about women’s power to bind with potent love spells, but we do not know whether this reflects women’s actual behaviour, or men’s fears and anxieties. More significant still is the absence of ethnographic attention to women’s ecstatic traditions connected to saints’ cults. It was not until the 1970s that women began to enter the ethnological professions in greater numbers, and conduct fieldwork

in Witchcraft Continued
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what emotions do rather than what they are. In this book, that view finds 10Exposed expression in an ethnological method whereby emotions are observed in everyday life through ethnographic studies (Ahmed 2004:14, Frykman & Povrzanović Frykman 2016:17ff). As ethnologists Jonas Frykman and Maja Povrzanović Frykman write: ‘the focus on practice – what affect does – also tends to widen the scope for what it is’ (Frykman & Povrzanović Frykman 2016:16). Criticism has also been levelled at the very idea of the affective turn – did it happen at all? – and at literature

in Exposed
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the whole of India. At the height of the campaign in 1840, 3,689 Thugs were committed; of these, 466 were hanged, 1,504 transported and 933 sentenced to life imprisonment. 84 Radical new techniques of ethnographic classification were also introduced. Here, Henry Spry, medical officer of Sagar, appeared on the scene. In the interests of science, he forwarded to the phrenological society at Edinburgh

in The other empire
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. Thus, there is a subtle process of mastery and rejection in which one understands the values of the Mainstream, masters them, and then rejects them to both conform to and reify the values of the alternative milieu (Bourdieu and Johnson 1993 ). To complement Bourdieu’s more theoretical work, Howard Becker’s study of jazz musicians ( 1963 ) and Sarah Thornton’s study of ravers in the UK (1996) use ethnography to describe the social worlds of subcultures, their particular values, the process of hierarchical

in The autonomous life?
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Ethnicity and popular music in British cultural studies

notable exception in this regard is Simon Jones’s Black Culture, White Youth: The Reggae Tradition from JA to UK (1988). This was an ethnographic research project – based at the Birmingham Centre – on ethnicity and popular music in the city of Birmingham. In the study, Jones draws attention to the family background of Jo-Jo, a second-generation Irish youth who emerges as one of the dominant voices in the text. Jones explains: ‘Like many of the Irish families in the area, they had developed close ties with black neighbours by sharing the same survival strategies, living

in Across the margins
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’s Writing (Bloomington: Indiana University Press, 1997), p. 5. Françoise Lionnet, Postcolonial Representations: Women, Literature, Identity (Ithaca: Cornell University Press, 1995), in particular pp. 2–4. Lionnet’s relational feminism also bears comparison with Avtar Brah’s feminist ‘politics of intersectionality’. Kadiatu Kanneh, African Identities: Race, Nation and Culture in Ethnography, PanAfricanism and Black Literatures (New York and London: Routledge, 1998), p. 154. See Brah, Cartographies of Diaspora, p. 176; Gayatri Spivak, ‘French feminism in an international

in Stories of women